Our text today is taken from 2 Timothy 1.13. 2 Timothy 1.13, wherein we find these words. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus. Many well-intentioned professing Christians may ask, isn't the Word of God alone a sufficient term of communion in the Church of Jesus Christ? Isn't a profession that the Bible is God's inspired word all that is necessary so as to unite Christians together as members within a particular congregation? Well, the immediate problem posed by such a term of communion, and only that one term of communion, will be absolute confusion and anarchy throughout the congregation as to what, in fact, the Bible actually teaches concerning any particular doctrine. For the Romanists will profess in the Bible as God's inspired word. and yet will allege that the Pope is the successor of Peter. The Baptists will profess faith in the Bible as God's inspired word, and yet will allege believers' baptism only. The Pentecostals will profess faith in the Bible as God's inspired word, and yet will allege that speaking in tongues is the outward evidence of the gift of the Holy Spirit. The Wesleyans will profess faith in God's inspired Word, and yet will allege that a true believer can forfeit his salvation. And even the Mormons and the Jehovah Witnesses will profess faith in the Bible as God's inspired Word, and yet will allege their heresies also come. from the scripture. How will such a congregation that is brought together by that one term of communion, namely that the Bible is God's inspired word, arrive at an orderly and biblical unity in the faith? You see, dear ones, the problem is realized in such a scenario in that It is not a problem with the Bible itself, for the Bible does not present many contradictory doctrines. Since God is himself the author of the scriptures, God does not offer contradictory truths. That's a contradiction in itself, that truth can contradict truth. God is of a single mind with regard to the truth. So, the problem is not with the Word of God. The problem is not with the Bible. Rather, the problem is with sinful man and his propensity to wrest the Scriptures from their divinely appointed meaning, so as to conform them to his own desires. Thus, if we would enjoy a biblical unity in the faith with other professing Christians. We must agree together as to those significant truths revealed in Scripture and confessed by faithful churches throughout history. And this is the reason we need explicitly stated terms of communion, rather than vague, general, or implicitly stated terms. of communion. the Apostle sanctions explicit terms of communion. Second, the Apostle requires biblical terms of communion. And third, the Apostle commands faithfulness in explicit and biblical terms of communion. So let us consider the first point from our text. The Apostle sanctions explicit terms of communion. In our text, the Apostle Paul, speaking to his son in the faith, Timothy, says, hold fast the form, emphasizing those two words, the form. of sound words. The second letter to Timothy is most likely Paul's last letter that he wrote before being executed by Nero. Thus, this letter forms Paul's dying message His last words to Timothy, his beloved son in the faith. He says in 2 Timothy 4, verse 6, For I am now ready to be offered, and the time of my departure is at hand. And as is common For one who is about to die, those words which they consider to be so important are imparted to their loved ones. And so the Apostle Paul imparts these last words to Timothy and in Timothy to all ministers of the gospel of Jesus Christ. Paul herein And this letter exhorts Timothy and all ministers to faithfulness in promoting and defending sound doctrine in the church of Jesus Christ. That seems to be what Paul is especially concerned with, that Timothy would promote the truth, that he would fulfill his ministry by preaching the word. and by holding fast the form of sound words. In fact, it is to be noted that Paul does not tolerate different doctrines to be professed among those in the church of Ephesus, and neither should ministers do so today. In Paul's first letter to Timothy, 1 Timothy 1 verse 3, we find these words. As I besought thee to abide still at Ephesus, when I went into Macedonia, notice what Paul says, the purpose, sending him there or keeping him there in Ephesus was, that thou mightest charge some that they teach no other doctrine. There are not many versions of the truth. There is one which Paul says must be taught by Timothy in all faithful ministers. Since we established in the sermon previous to this one today that God's holy word warrants the use of terms of communion in Christ's church, We now consider the matter as to whether those terms of communion should be vague or clear, whether those terms of communion should be general or specific, whether those terms of communion should be implicit or explicit. And I draw, as I mentioned earlier, I draw your attention in the text to the words, the form, the form of sound words. That is what Timothy is to hold fast, the form of sound words. For you see, dear ones, Paul not only commands Timothy and all ministers of the gospel to hold fast sound words, But he commands Timothy to hold fast the form of sound words. The Greek word translated form comes from a word which means to stamp or to impress an object into clay or wax or some soft substance. So as to leave a mold or to leave a hollow form of the original object. For example, to stamp the image of a personage upon a coin is to use that word, the form, in the way it was used in the ancient world at that time. Thus, the sound words which were delivered to Timothy by Paul were placed into an explicit form or into an explicit pattern so that they might be used not only to confess the sound words of the apostles, but also to take that explicit form, that explicit model, that explicit standard of sound words and place that form of sound words alongside the words of various ministers, various teachers or members of the church, so as to identify which words of others were in fact sound, and which words of others were not sound, were unfaithful, were corrupt and false. And this is exactly what was done with the teachers of error, like Hymenaeus and Philetus, In 2 Timothy 2, look there with me very briefly, 2 Timothy 2, 16-18. The apostle tells Timothy, but shun, avoid, withdraw yourself from profane and vain babblings, for they will increase unto more ungodliness. And their word will eat as doth a canker, that is, a caterpillar, of whom is Hymenaeus and Philetus, here is stated their error, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some. By simply teaching and leading others into error in regard to this doctrine, they were leading others from the truth. They were overthrowing the faith of some. And so this form of sound words was used to judge Hymenaeus and Philetus, and is to be used in similar and like manner with all teachers. with all ministers, with all members of the congregation, so that we again profess together the form of sound words. The following observations are made upon this text in Matthew Henry's commentary. Have the form of sound words so it may be read, a short form, a catechism, an abstract of the first principles of religion according to the scriptures, a scheme of sound words, a brief summary of the Christian faith in a proper method drawn out by thyself from the holy scriptures for thy own use. Likewise, Calvin notes in his commentary on this passage a very similar idea when he says, I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression, and to regulate his manner of teaching by the rule which had been laid down. Not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious. And finally, the words of Abraham Taylor, whom the editor of Calvin's commentary quotes in support of Calvin's comments on this text, are also directly to the point. Abraham Taylor is quoted as saying, he, that is, Timothy, was not barely to assert the words of scripture, but he was to hold fast the summary or system of the truths he had heard from his spiritual father. The system of doctrine he was to keep as a pledge committed to his trust by the help of the Holy Spirit. Ministers are to hold fast every truth, but above all, those particular truths which are the peculiar but That is the object of scorn of the devil's opposition and meet with rough treatment in the times in which they live. Those truths that are particularly under attack by the enemy, we are to hold especially fast and to promote. Dear ones, just as Moses was to make the tabernacle after the pattern or form that was given him, according to Exodus 25, 40, so was Timothy to hold fast the pattern or form of sound words which were given him. Just as the tabernacle took on a clear, specific and explicit form to be seen by the people of God, to be used by the people of God for their unity in the faith, and to be used by the people of God so as to bear witness against all deviations from the form of religion given to them by the Most High God through Moses. So likewise, the doctrine, worship, government, and discipline of the Apostolic Church was a clear, specific, and explicit form to be seen by the people of God, to be used by the people of God for their unity in the faith, and to be used by the people of God so as to bear witness against all deviations from the form of religion given them by God through the apostles. As we consider furthermore this command to hold fast the form of sound words, I submit to you that apart from explicit terms of communion in the apostolic church, that is apart from a form of sound words, ministers, elders, or members of the church could not identify those who held and promoted error, and from whom they were called to separate. How could you know from whom you should separate and obey that apostolic injunction? if you did not have a form of sound words that the apostles themselves had given to the people. For example, in Romans chapter 16, verse 17. Romans 16, 17. The Apostle says, Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them. It wasn't simply the Bible in a general sense, but it was explicit doctrines within the Bible that they were to know and which had been given to them in the form of sound words by which they were to judge those who caused divisions within the church. In 2 Thessalonians 3.6, likewise the apostle gives this church Similar instruction, when he says, Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us." The tradition which he received of us. Again, not vague, general, implicit terms, but explicit tradition. doctrines which they could go to and understand that these brethren have departed from these forms of sound words. And in 1 Timothy, chapter 6, verse 3, the apostle says, if any man teach otherwise, and consent not to wholesome words, that is, sound words, the same word that is used there in 2 Timothy 1.13, sound words, it's just translated as wholesome, but it's the same Greek word. If any man teach otherwise and consent not to wholesome or sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, at the end of verse 5, what are they to do? From such, withdraw thyself. From such, withdraw thyself. And I ask you, dear ones, Apart from explicit terms of communion in the Apostolic Church, how could Timothy himself obey the command given to him by the Apostle Paul, hold fast the form of sound words if there was no specific, explicit form of sound words? As I noted in a previous sermon on the terms of communion, all churches, dear ones, have terms of communion. Otherwise utter chaos and confusion would reign within the church. The only questions to be answered, therefore, are not whether there should be terms of communion, but whether the terms of communion of a particular church should be explicit or implicit. and whether the terms of communion of a particular church should be biblical or unbiblical. I submit to you that it is far more faithful to the testimony of scripture for a particular church to state clearly, specifically, and explicitly its terms of communion. Why do I say so? For the three following reasons. First, because explicit terms of communion are faithful, are a faithful testimony for the truth and against error. But vague general terms of communion that are subject to any man's interpretation do not help to clarify and define what God is saying in His Word. The second reason for explicit terms of communion is that explicit terms of communion are a faithful testimony to all churches and all professing Christians that we desire the nearest ecclesiastical communion with all those with whom we can, on the basis of these terms of communion, unite together. We desire union. with all professing Christians. We earnestly long for and pray for union with all the visible Church of the Lord Jesus Christ. But we unite together on these explicit terms of communion. And thirdly, we need explicit terms of communion For to not have explicit terms of communion is in effect to hide from candidates for membership from the very outset. It is to hide what errors or sins they may be disciplined for should they obstinately continue therein. For whatever a church would discipline a member for by suspending them from the Lord's Supper, or by excommunication, or by deposing one from office, That is a term of communion for that particular church. And when a church does exercises discipline, it is stating what terms of communion a member must maintain in order to enjoy the nearest church communion with all the members of that congregation. You see, the problem with churches whose terms of communion are implicit rather than explicit is that a member never knows for sure when he has crossed over the line until he has crossed over it. It may not win a particular church. A popularity contest to have explicit terms of communion, but it is far more faithful, truthful, and honest to make terms of communion explicit. A second main point from the text is this. The apostle requires biblical terms of communion. For he says to Timothy, hold fast the form of sound words which thou hast heard of me." Sound words which thou hast heard of me. Paul states that the form or pattern that Timothy is to use is that of only sound words, literally healthy or wholesome words. in contrast to unhealthy or corrupt words. As we skim through 1 Timothy, 2 Timothy and Titus, which are called Paul's pastoral epistles, Paul emphasizes time and time again the need for the church and its ministers and its elders and its members to have and to practice sound doctrine, sound words. I've read already a couple passages that emphasize this, but let me Note for you, in 2 Timothy 4, verse 3, where the apostle says to Timothy that there will come a time when they will not endure sound doctrine, inferring that that should be what is taught, that should be what is professed, that should be what is lived, sound doctrine, but there will come a time when they will not endure sound doctrine. But after their own loss shall they heap to themselves teachers having itching ears, and they shall turn away their ears from the truth and shall be turned unto fables, figments of man's imagination, which is what false teaching is. We find in Titus Furthermore, chapter 1, verses 9 and 13, that it is one of the qualifications that should be looked for in a minister of the gospel, in an elder, that he has sound doctrine, healthy doctrine. That which is according to the scriptures, to the word of God. And in Titus 2.2, the apostle implores even the elderly within the congregation, elderly men, to promote sound doctrine, so that this is not limited to simply the ministers and the elders, to the officers of the church, but to all members of the congregation to profess sound doctrine. Dear ones, the form of sound words came from the apostles of Jesus Christ. For Paul says, which thou hast heard of me. These sound words were heard from the apostle Paul. And who did Paul receive them from? He received them from the Lord Jesus Christ and from the Holy Spirit. For Christ is our great prophet. who communicates and reveals through his apostles the will of God for our salvation. The mind of Christ is revealed by the Spirit to his apostles. Jesus even gave this particular command to the apostles before he ascended into heaven. He said that they were to teach all things whatsoever I have commanded you." So the sound words come from Christ by His Spirit to the apostles and through the apostles to faithful ministers. Thus we must infer that any written form of doctrine or any explicit term of communion that is not agreeable to the sound words or the sound doctrine of Jesus Christ to the sound doctrine of his prophets, to the sound doctrine of his apostles, is not to be received by his church, but rather it is to be rejected. For the Lord your God is testing you to prove your love for him when you are subjected to false teaching. According to Deuteronomy, 13. When a prophet comes speaking words which cannot be judged by the Word of God, in other words, because they're not found in the Word of God, but they can be judged according to the Word of God, be false, when that happens, when they do not agree to the Word of God, you are not to listen to him. For the Lord your God Moses says is testing you to see if you love the Lord your God with all your heart and soul And the Apostle says in first Corinthians 11 19 that when heresies come within the midst of Christ Church To what purpose is that to prove? Those who are faithful within the church But they will not follow The heresies. They will not follow the false teaching. They will rather follow that teaching which is according to the scriptures. The sound words. Therefore, dear ones, although humanly composed forms of doctrine, worship, government and discipline, or what we may call explicit terms of communion, are herein authorized by Paul according to this text. Nevertheless, all terms of communion are subordinate standards to that of the sound words of Christ, the prophets, and the apostles. All terms of communion within a particular church must be agreeable to God's word, or they have no authority within Christ's church. But if the form of doctrine or the explicit terms of communion are indeed founded upon and derived from the Scripture, then they possess authority, albeit a subordinate and derivative authority, nevertheless an authority to be used in Christ's Church. submit to you, dear ones, that we do not indiscriminately applaud or commend a particular church for having explicit terms of communion. We only applaud and commend them if their explicit terms of communion are agreeable to the sound and healthy and wholesome words found in Scripture. If their explicit terms of communion are disagreeable to the sound words of scripture, such a particular church is unfaithful and does indeed have sinful terms of communion. Sinful terms, not righteous, not truthful, but sinful and erroneous terms of communion. And one who either regularly or occasionally attends such an unfaithful church that has sinful terms of communion partakes in the sin and in the error stated in those terms of communion of that particular church. This will be covered in greater detail in a subsequent sermon as we proceed through this series. Well, since we're talking about biblical terms of communion, let us briefly consider whether the explicit terms of communion of the Puritan Reformed Church are agreeable to God's word. Very brief. summary and overview of our six terms of communion. The first term of communion states an acknowledgment of the Old and New Testament to be the Word of God and the only infallible rule of faith and practice. Here at the very outset is stated that are only infallible rule of faith and practice, and by which all of the rest of the terms of communion are to be judged, is God's holy word. And so, none of the other terms of communion have an equal authority or a greater authority than the word of God. All of the other terms of communion are judged according to this first term of communion. And obviously, 2 Timothy 3, 16 and 17 gives us the warrant for this first term of communion. All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. that the man of God may be perfect, thoroughly furnished unto all good works. The second term of communion reads as follows, that the whole doctrine of the Westminster Confession of Faith and the catechisms larger and shorter are agreeable unto and founded upon the scriptures. Notice how carefully that is worded. that our confessional standards we profess to be not independent authorities, not like the Romish view of church tradition, equal in authority to the word of God, but they are founded upon and agreeable to the scriptures. They have a subordinate authority to God's word. And I submit to you, the text for today's sermon validates this term of communion, 2 Timothy 1.13, hold fast the form of sound words which thou hast received from me. The third term of communion states that presbyterial church government and manner of worship are alone of divine right and unalterable, and that the most perfect model of these as yet attained is exhibited in the form of government and directory for worship adopted by the Church of Scotland in the Second Reformation. Concerning this term of communion, dear ones, I would note that Presbyterian church government is of divine appointment, that this form of government is taught in the word of God. It is not something that was invented by man, but carefully has been judged to be biblical by going to the scriptures. For as we consider, even in Acts chapter 15, when there was a controversy that arose amongst the churches at that time, that it was settled by the elders of those churches coming together, considering what God's mind was in this matter. and therefore issuing a decree on the basis of that established word, the sound words from God's word. And this is what Presbyterianism in fact does. As elders in their plurality meet at the local level, as they meet at the next church court above, the session at the congregation level, you have the presbytery and the elders and the ministers from various churches then gather together to rule on behalf of Christ concerning various controversies that arise in the church and for the better ordering and for the edification of the church, just as was done in Acts 15. And we find in 1 Timothy 4, verse 14, concerning this matter of Presbyterian church government, the Apostle says to Timothy, neglect not the gift that is in thee which was given thee by prophecy with the laying on of hands of the Presbytery. The Presbytery of elders laid their hands upon Timothy. and set him apart to the office of evangelist. Not only does this term of communion address church government, but it also addresses manner of worship. And we believe very strongly that, again, it is only God who authorizes and can authorize the way in which we are to worship Him. We cannot approach God offering to Him our own sacrifices, Offering to Him our own worship which we think would be beneficial or profitable, but we must approach God offering the sacrifices of worship which He has authorized and commanded. Jesus says in Mark chapter 7 concerning the Pharisees, I'll not read the entire passage, but he says that their hearts are far from him, that they follow their own human traditions imposed upon them by the elders, having no warrant from the scriptures at all, not being agreeable to the scriptures, they impose these upon the consciences of men. And he says that they're Their worship, therefore, is vain. It's vanity, it's empty. It's not worship which He accepts because they bring their own human tradition unto the Lord. And likewise, in Colossians 2.23, Paul calls this simply will-worship. Worship invented by the will of man, not by the will of God. This is not approved of by God. And therefore, again, we profess that our third term of communion is agreeable to the Word of God. Our fourth term of communion states that public social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament. That the National Covenant and Solemn League are an exemplification of this divine institution and that these deeds are of continued obligation upon the moral person, and in consistency with this, that the renovation of these covenants at Arkansas, Scotland, 1712, was agreeable to the word of God. Public social covenanting with God by individuals, collectively, as families, as churches and as nations is appointed by God in his word. Such public covenants as are agreeable to the doctrine of scripture and are binding and made in the covenant, made evident that the posterity is bound, the descendants are bound, understood to be biblical and agreeable to the scriptures. For example, consider these passages, which very briefly, but illustrate this truth, I think, very clearly. Deuteronomy chapter 29. Deuteronomy 29, beginning with verse 10. These are the words of Moses to the people of Israel concerning the covenant which God made with them and they made with God. You stand this day, all of you, before the Lord your God, your captains of your tribes, your elders and your officers, with all the men of Israel. your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood into the drawer of thy water, that thou shouldest enter into covenant with the Lord thy God and into his oath, which the Lord thy God maketh with thee this day, that he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, And as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob, neither with you only do I make this covenant and this oath, but with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day. Obviously, a covenant which God approved of, agreeable to His word, to His will, and a covenant which God says not only binds those who made the covenant and entered into the covenant with God, those who are present, but a covenant which bound as well their descendants, their posterity, their children. In the New Testament, the apostle is arguing this very point in Galatians chapter 3 concerning the fact that the covenant which God made with Abraham and which Abraham himself made and entered into with God that this covenant extends from Abraham throughout hundreds of years, even unto the time in which Paul was writing. And Paul makes this point in regard to how covenants bind. Faithful biblical covenants bind posterity. When he says, brethren, I speak after the manner of men, Though it be but a man's covenant, yet if it be confirmed, no man disannuleth or addeth thereto." If a covenant is made with God and posterity are included, no man disannuleth or addeth thereto. That covenant continues to bind the descendants, the posterity that follow. And just note in one last portion of scripture in this regard, in Second Timothy, chapter three. Second Timothy, chapter three. The apostle says concerning some in the last days. that there will be in these last days perilous times for men shall be lovers of their own selves, covetous boasters, proud blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, covenant breakers. How can you break covenants that in fact do not bind and obligate? Covenants even the marriage covenant, and many other covenants which we enter into even with men, if we should in any of those covenants, if they are agreeable to the Word of God, they do bind our posterity, and particularly covenants which we enter into with God. For God does not change. God remains a party to that covenant. That covenant cannot be altered or changed. God will not break the covenant. God will keep the covenant, and therefore we must keep the covenant, us and our posterity. And we profess as a church that the national covenant and the solemn legion covenant And the renewal of those covenants at Arkansas are agreeable to God's word, and therefore, as well, bind posterity who descend from those original covenanters. Our fifth term of communion reads as follows. An approbation of the faithful contendings of the martyrs of Jesus, especially in Scotland, against paganism, potpourri, prelacy, malignancy, and sectarianism. Immoral civil governments harass the intolerations and persecutions which flow from them. And of the judicial testimony emitted by the Reformed Presbytery in North Britain, 1761, with supplements from the Reformed Presbyterian Church as containing a noble example to be followed, in contending for all divine truth, and in testifying against all corruptions embodied in the constitutions of either churches or states." It's a long term of communion, but in effect, all that is being said is that we are obligated to follow in the footsteps of faithful witnesses of Christ who have contended for the truth. We are obligated to defend them. We are obligated to follow the truth which they defended. The Scripture teaches, dear ones, in both Old Testament and New Testament that we are to profess and live according to the faithful witnesses of Christ who have preceded us. In Jeremiah 6.16, Jeremiah says to the people of Judah, Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, which is the good way, and walk therein, and ye shall find rest for your souls. Look for the good paths, those old paths. Seek them out, search them out and walk according to those faithful forefathers in the faith. In the New Testament as well, we find in the book of Hebrews, a whole chapter dedicated to those who are faithful witnesses, chapter 11 or chapter 12. says, we're compassed about with so great a company of witnesses, referring to all those witnesses that are mentioned in Hebrews chapter 11. We're to walk according to those faithful witnesses. They're there for our instruction, for our admonition. The apostle says, furthermore, in Hebrews chapter 6, verse 12, that ye be not slothful, but followers of them who through faith and patience inherit the promise." And as I said, this is the Protestant doctrine of historical testimony. This is not the Romish doctrine of church tradition. For we do not exalt our historical testimony to the same authority as Scripture. but rather we judge the faithful contendings of the witnesses and martyrs of Christ by the word of God, to see in fact whether they were faithful, and if they were faithful, we are obligated to walk therein. And finally, the last term of communion says this, practically adorning the doctrine of God our Savior by walking in all His commandments and ordinances blamelessly. I would note that blamelessly does not mean perfectly, does not mean sinlessly, but rather it means faithfully. Like Zechariah and Elizabeth in Luke 1.6, it says concerning them, and they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless. They weren't without sin. They weren't perfect, they were faithful. Or like Christians in general are exhorted to live blamelessly in Philippians 2.15. Again, they are to live faithfully before God, obeying and walking in his ordinances. And like the bishops or elders in 1 Timothy 3.2, one of the qualifications for an elder or bishop is that they must be blameless. Well, dear ones, if that means that we must be sinless or perfect, there won't be any human bishops or elders ruling the church. It means faithful. And so we, again, believe that this term of communion simply binds us to walk faithfully to God's Word, to adorn the gospel of the Lord Jesus Christ by our life and all that we say and do And so dear ones, we profess that each of our explicit terms of communion are agreeable to scripture and therefore are a form of sound words. And the last point, which will be a very brief one, is that the apostle commands faithfulness. He commands faithfulness in explicit and biblical terms of communion. When he says, hold fast, Don't hold fast just any terms of communion. Don't just hold fast any doctrines, but hold fast the form of sound words which thou hast heard of me." Here Paul prescribes to Timothy, in his dying words, explicit terms of communion for the benefit and profit of the church of Jesus Christ, And Timothy is commanded to have and to hold fast the form of these sound words. And dear ones, this implies that ministers and elders of the Church are to order Christ's Church according to these explicit terms of communion, the form of sound words. And I would note for you that explicit terms of communion are not for just church officers. They are for you, each and every one. They are for you as members of Christ Church. For the landmarks of those faithful forefathers of our own who upheld faithful terms of communion from the past, those landmarks are not to be moved. Solomon says in Proverbs 22, 28, Remove not the ancient landmark which thy fathers have set. And as I've noted in other sermons, if that pertains to real estate, something that will pass away here upon the earth, how much more it pertains to the eternal doctrine and truths of God. Remove not. those landmarks which thy fathers have set and established. These landmarks are to be professed and lived even to our last and dying breath, as did the Apostle Paul, and as was true of the faithful and gracious James Rennick, covenanted Presbyterian minister and martyr of the faith. who in his last words in the year 1688 gives the explicit and biblical terms of communion for which he was laying down his life. When he says the following, as quoted from the Scots Worthies, when he first went on to the scaffold, some forbade him to speak anything because the people could not hear. which he took no notice of, there was a curate standing at the side of the scaffold who, tempting him, said, ''Own our king and we shall pray for you.'' He answered, ''I will have none of your prayers. I am come here to bear my testimony against you and such as you are.'' The curate said, ''Own our king and pray for him, whatever you may say against us.'' He replied, I will discourse no more with you. I am within a little time to appear before him who is King of Kings and Lord of Lords, who shall pour shame, contempt and confusion upon all the kings of the earth who have not ruled for him. Dear friends, I die a Presbyterian Protestant. I own the word of God as the rule of faith and manners. I own the confession of faith, larger and shorter catechisms, some of saving knowledge, directory for public and family worship, covenants, national and solemn league, acts of general assemblies, and all the faithful contendings that have been for the covenanted reformation." He died. for that testimony, those explicit terms of communion. Dear ones, these are the faithful terms of communion or form of sound words which we also own as covenanted Presbyterians, which we believe have been given to us by Christ and his prophets and his apostles, and of which we shall, by God's grace, hold fast. until Christ calls us home. Even as the Lord said to the church in Revelation 2.25, but that which ye have already, hold fast. Hold fast till I come. Please stand with me in prayer. Our Father, we confess that many times our feet, our legs are not strong, but rather like clay. And Father, in and of ourselves, we certainly will not hold fast the form of sound words. But Father, we will in our own strength flee when opposition and persecution arise. But, O Lord, our God, Thou hast given to us a form, sound words, in our terms of communion. And, our God, we would be faithful to Thee. We would be faithful to our Savior, to His Word, and hold fast the form of sound words. Our Father, we pray that Thou would Use this form of sound words, Lord God, as a means of drawing those who are with us in understanding the truth of God, in understanding the doctrine, in understanding the worship and government and discipline which is found in thy word. that thou would use these terms to draw, Father, many into union with us and us with them. That, Father, we would see a covenant of uniformity that is established, Lord, in the truth. That we would see the benefit and profit of explicit terms of communion. For, Father, indeed chaos and disorderliness of every kind will reign that the terms of communion are vague and general and implicit. We ask our Father that Thou would encourage us, Father, for though we are few, we can take great confidence in the fact that what we stand for, Father, is the truth, has been defended by many even to the point of death. And let us, Father, take up the same banner for the cause of Christ. In whose name we pray, Amen. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos, at great discounts, is on the web at www.swrb.com We can also be reached by email at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N, Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, either came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.